Once this is established, dueling is divided into three categories: recommended, permissible, and disliked. As for the recommended, when a warrior (ilj) comes out seeking a duel, it is recommended for anyone who knows they possess strength and courage to duel him with the permission of the commander, because in this there is a repulsion of the enemy from the Muslims and a display of their strength. The permissible is for a courageous man to initiate the request for it; it is permitted but not recommended, because there is no necessity for it, and one is not secure from being overcome, which would break the hearts of the Muslims. However, since he is a courageous man confident in himself, it is permitted for him because, by the judgment of appearances, he is a victor. The disliked is for one of weak constitution (15) to step out, who does not have confidence in himself, so dueling is disliked for him because of the breaking of the hearts of the Muslims by his apparent killing (16).
Section: If a disbeliever comes out seeking a duel, it is permissible to shoot him and kill him, because he is a polytheist who has no covenant or protection, so his killing is permitted like others, unless there is a custom established among them (17) that whoever comes out seeking a duel is not to be attacked, in which case that functions as a condition. If someone goes out to him to duel him on the condition that no one else assists him against him, it is obligatory to fulfill the condition, because the believers are bound by their conditions. If the Muslim is defeated, leaving the battle, or is severely wounded, it is permissible for anyone to fight him (18), because when a Muslim reaches this state, his fighting has ended. If the Muslim stipulated that he [the enemy] not fight until he returns to his line, he shall fulfill the condition unless he [the enemy] abandons his fighting or renders him severely wounded (19), in which case he follows him to kill him or finish him off, and it is permissible for them to intervene between him and him; if he fights them, they fight him, because (20) if he prevents them from rescuing him, he has broken his protection. If the disbelievers assist their companion, it is incumbent upon the Muslims to assist their companion as well and to fight whoever assists against him; they do not fight him [the disbeliever] if he has not participated from his side. If he has sought their help or it is known that he is pleased with their action, he becomes a violator of his protection, and it is permissible for them to kill him. Al-Awza'i mentioned that the Muslims should not assist their companion, even if he is severely wounded. It was said to him:
(15) Al-minnah: Strength. (16) In MS M: "his killing". (17) Omitted from: The original. (18) In MS M: "killing him". (19) In MSS A, M: "rendered him wounded". (20) In the original: "because they".
إذا ثَبَتَ هذا، فالمُبارَزَةُ تَنْقَسِمُ ثلاثةَ أقسامٍ؛ مُسْتَحَبَّةٍ، ومُباحَةٍ، ومكرُوهَةٍ، أمَّا المُسْتَحَبَّةُ؛ فإذا خَرَجَ عِلْجٌ يطْلُبُ البِرازَ، اسْتُحِبَّ لِمَنْ يَعْلَمُ مِنْ نَفْسِه القُوَّةَ والشَّجاعَةَ، مُبارَزَتُه بإِذْنِ الأمِيرِ؛ لأنَّ فيه رَدًّا عن المسلمين، وإظْهارًا لقُوَّتِهم. والمُباحُ؛ أنْ يبتَدِىءَ الرجُلُ الشُّجاعُ بطلَبِها، فيُباحُ ولا يُسْتَحَبُّ؛ لأنَّه لا حاجةَ إليها، ولا يأْمَنُ أنْ يُغْلَبَ، فيَكْسِرَ قُلوبَ المسلمين, إلَّا أنَّه لمَّا كان شُجاعًا واثِقًا من نَفْسِه، أُبِيحَ له؛ لأنَّه بحُكْمِ الظاهِرِ غالِبٌ، والمكرُوهُ أن يَبْرُزَ الضَّعِيفُ المُنَّةِ (١٥)، الذي لا يَثِقُ من نَفْسِه، فتُكْرَهُ له المُبْارَزَةُ؛ لما فيه من كَسْرِ قلوبِ المسلمين بقتْلِه (١٦) ظاهِرًا.
فصل: إذا خرَجَ كافِرٌ يطبُ البِرازَ، جازَ رَمْيُه وقَتْلُه؛ لأنَّه مُشْرِكٌ لا عَهْدَ له، ولا أمانَ له، فأُبِيحَ قَتْلُه كغَيْرِه، إلَّا أنْ تكونَ العادةُ جارِيةً بينهم (١٧) أنَّ مَنْ خرجَ يطلبُ المُبارَزَةَ لا يُعْرَضُ له، فيَجْرِى ذلك مَجْرَى الشَّرْطِ. وإذا خرجَ إليه أحدٌ يبارِزُه بشَرْطِ أن لا يُعِينَه عليه سِوَاهُ، وجبَ الوفاءُ بشَرْطِه؛ لأنَّ المؤمنين عندَ شُرُوطِهم، فإن انْهَزَمَ المسلمُ تاركًا للقتالِ، أو مُثْخَنًا بجراحتِه، جازَ لكُلِّ أحَد قِتالُه (١٨)؛ لأنَّ المسلِمَ إذا صارَ إلى هذه الحالِ، فقد انْقَضَى قتالُه، وإنْ كان المسلمُ شرطَ عليه أن لا يُقاتِلَ حتى يرْجِعَ إلى صَفِّهِ وَفَّى له بالشَّرْطِ، إلَّا أنْ يتْرُكَ قتالَه، أو يُثْخِنَه (١٩) بالجِرَاحِ، فيَتْبَعَه ليَقْتُلَه، أو يُجِيزَ عليه، فيجوزَ أنْ يحولُوا بَيْنَه وبَيْنَه، فإنْ قاتَلَهم قاتَلُوه؛ لأنَّه (٢٠) إذا مَنَعَهم إنْقاذَهُ فقد نَقَضَ أمانَه. وإنْ أْعانَ الكُفَّارُ صاحِبَهم، فعلى المسلمين أنْ يُعينُوا صاحِبَهم أيضًا، ويُقاتِلُوا مَن أعانَ عليه، ولا يقاتِلُونه؛ لأنَّه ليس بصُنْعٍ من جِهَتِه، فإنْ كان قد اسْتَنْجَدَهم، أو عُلِمَ منه الرِّضَا بفِعْلِهم، صارَ ناقِضًا لأمانِه، وجازَ لهم قَتْلُه. وذَكَرَ الأوْزَاعِىُّ، أنَّه ليس للمسلمين مُعاونَةُ صاحِبِهم، وإنْ أُثْخِنَ بالجِراحِ. قيل له:
(١٥) المنة: القوة.(١٦) في م: "لقتله".(١٧) سقط من: الأصل.(١٨) في م: "قتله".(١٩) في أ، م: "ثخنه".(٢٠) في الأصل: "لأنهم".
